大乘起信論 分別發趣道相
這一段裡有一個問題，是每一個讀完前面十段的人都會生的：
「上說法界一相、佛體無二，何故不唯念真如，復假求學諸善之行？」
既然本來具足、既然不增不減，那還修什麼？
論主的答覆是一顆寶。
那顆寶
「譬如大摩尼寶體性明淨，而有鑛穢之垢。若人雖念寶性，不以方便種種磨治，終無得淨。」
一顆大摩尼寶，體性本來明淨——外面裹著礦石的穢垢。
一個人就算一直念著『這裡面是寶』，不動手去磨，它永遠不會自己乾淨。
合到人身上：「如是眾生真如之法體性空淨，而有無量煩惱染垢。若人雖念真如，不以方便種種熏修，亦無得淨。」
這個譬同時保住了兩邊：寶性是真的——所以前面說的都不是空話；垢也是真的——所以還得磨。
只認前者，人就不修了；只認後者，人就不信了。
為什麼要修「一切」善行
「以垢無量遍一切法故，修一切善行以為對治。」
垢遍在一切法上，所以要用一切善行去對治。
不是修善行本身有什麼獨立的功德，是垢在哪裡，就得磨到哪裡。
而磨的方式，都是「隨順」
四種方便，各有其事——觀法性無生而不住生死、慚愧悔過、供養禮拜三寶、發願度盡眾生。
而每一種的理由都是同一句話：隨順法性。
論主沒有說『你應該慚愧悔過』，他說的是：法性本來離諸過，所以慚愧悔過是順著它。
修行不是加給法性的東西，是與它同一個方向。
一萬劫，和一個很硬的判
信成就要多久？「經一萬劫信心成就故，諸佛菩薩教令發心」
而成就了會怎樣？「入正定聚，畢竟不退」
沒成就的呢？論主也照實寫：見佛色相而發心、因供養眾僧而發心、學別人而發心——「如是等發心悉皆不定，遇惡因緣，或便退失墮二乘地」。
因外相而動、因旁人而動的心，遇到逆緣就會散。這一段不是嚇人，是給一個可以自檢的準。
六度，是從法性推出來的
解行發心的人修六度，每一度都先說法性：
知法性「體無慳貪」，所以修布施；知法性「無染，離五欲過」，所以修持戒；知法性「無苦，離瞋惱」，所以修忍辱；知法性「無身心相，離懈怠」，所以修精進；知法性「常定，體無亂」，所以修禪；知法性「體明，離無明」，所以修般若。
六度在別處常被說成六件該做的事。這裡每一件都先說法性本來如何，然後才說所以隨順而修。
行是從解出來的。
沒有捷徑
證發心的菩薩，有時「示超地速成正覺」——為怯弱的人；有時說「我於無量阿僧祇劫當成佛道」——為懈慢的人。
對怕的人說快，對懶的人說慢。
而真相：「菩薩種性根等，發心則等，所證亦等，無有超過之法。」
沒有誰的根器特別好。所見所聞之所以不同，只是「隨眾生世界不同，所見所聞根欲性異」。
最後那個問題，問得很誠實
「若諸佛有自然業，能現一切處利益眾生者」…「云何世間多不能見？」
既然佛遍在一切處，為什麼我看不見？
論主的答覆，是這一段的第二面鏡子：
「諸佛如來法身平等遍一切處，無有作意故。而說自然，但依眾生心現。眾生心者猶如於鏡，鏡若有垢，色像不現。如是眾生心若有垢，法身不現故。」
一段之首是一顆要磨的寶，一段之末是一面要擦的鏡。
不是佛不現，是這一面還沒擦。
This passage asks a question that arises in anyone who has finished the ten preceding units:
“It was said above that the Dharma-realm has a single mark and the substance of the buddhas is without duality. Why not be mindful of suchness alone? Why must one also seek to learn all manner of wholesome conduct?”
If everything is originally complete, neither increasing nor decreasing, what remains to be cultivated?
The author answers with a jewel.
The Jewel
“It is like a great maṇi jewel whose substance and nature are bright and pure, yet which is covered by the dross of ore. Though a person is mindful of the jewel’s nature, without applying expedient means to polish it in many ways, it can never be made pure.”
A great maṇi jewel is bright and pure in its substance and nature, yet the dross of ore encloses it.
A person may keep saying, “There is a jewel in here,” but unless someone begins to polish, the jewel will never clean itself.
Applied to a person: “The substance and nature of the dharma of suchness are empty and pure, yet they are covered by the defilement of immeasurable afflictions. Though a person is mindful of suchness, without applying expedient means to perfume and cultivate it in many ways, it cannot be made pure.”
The simile keeps both sides intact: the jewel-nature is real, so the foregoing teaching was not empty speech; the dross is real, so polishing is still required.
Recognize only the first, and practice stops. Recognize only the second, and faith stops.
Why Practice “All” Wholesome Conduct?
“Because the defilements are immeasurable and pervade all dharmas, all wholesome conduct must be practiced as their countermeasure.”
The dross reaches all dharmas, and so all wholesome conduct is needed to meet it.
Wholesome conduct is not an independent treasure to be accumulated. Wherever the dross reaches, polishing must reach it.
Every Way of Polishing Is an “Accord”
The four expedients each have their own work: contemplating that Dharma-nature is unborn and not abiding in birth and death; feeling shame and remorse and repenting wrongdoing; making offerings and paying homage to the Three Jewels; and vowing to deliver all sentient beings without remainder.
Yet each is grounded in the same phrase: accord with Dharma-nature.
The author does not say, You ought to feel shame and repent. He says that Dharma-nature is originally free of every fault, and so shame, remorse, and repentance move with it.
Practice is not something added to Dharma-nature. It is movement in the same direction.
Ten Thousand Eons, and a Firm Judgment
How long does the accomplishment of faith take? “After ten thousand eons, faith is accomplished, and the buddhas and bodhisattvas teach that person to arouse the mind.”
What follows accomplishment? One “enters the rightly settled group and ultimately does not regress.”
And those who have not accomplished it? The author writes just as candidly: some arouse the mind upon seeing the visible marks of a buddha, some through making offerings to the community of monks, and some by imitating another—yet “all such instances of arousing the mind remain unsettled. When adverse conditions are encountered, they may regress, lose what they had gained, and fall to the ground of the two vehicles.”
A mind stirred by an outward appearance or by another person scatters when conditions turn against it. The passage is not a threat. It offers a criterion by which one can recognize the movement.
The Six Pāramitā Are Drawn from Dharma-Nature
In arousing the mind through understanding and practice, each of the six pāramitā begins by saying what Dharma-nature is.
Knowing that its substance is free of stinginess and greed, one practices giving. Knowing that it is undefiled and free of the faults of the five desires, one practices the precepts. Knowing that it is free of suffering and apart from anger and distress, one practices forbearance. Knowing that it has no marks of body or mind and is free of indolence, one practices vigor. Knowing that it is always concentrated and undistracted, one practices dhyāna. Knowing that its substance is luminous and free of ignorance, one practices prajñā.
Elsewhere the six pāramitā are often presented as six things to be done. Here each first says what Dharma-nature is, then says that practice follows accordingly.
Practice comes out of understanding.
No Shortcut
A bodhisattva who has aroused the mind through realization may at times “manifest leaping over the stages and swiftly accomplishing right awakening”—for the timid; at other times that bodhisattva may say, “I shall accomplish the buddha-path after immeasurable asaṃkhyeya eons”—for the indolent.
The timid are told that it is swift. The indolent are told that it is long.
But in truth “the lineage, capacities, and faculties of bodhisattvas are equal; their arousing of the mind is equal; and what they realize is equal. There is no dharma by which one surpasses another.”
No one possesses a special capacity that bypasses the road. What people see and hear differs only because the worlds of sentient beings differ, together with their capacities, desires, and dispositions.
The Final Question Is Utterly Candid
“If the buddhas possess spontaneous activity and can manifest everywhere to benefit sentient beings…why, then, can most of the world not see?”
If the buddhas pervade everywhere, why can I not see them?
The answer is the second mirror of the passage:
“The dharma-bodies of the buddhas, the Tathāgatas, equally pervade everywhere and have no deliberate intent; therefore their activity is called spontaneous. Yet they manifest only in dependence on the minds of sentient beings. The minds of sentient beings are like mirrors: if a mirror is soiled, forms and images do not appear. In the same way, if the minds of sentient beings are soiled, the dharma-body does not appear.”
At the beginning of the passage is a jewel that must be polished. At the end is a mirror that must be wiped.
It is not that the Buddha fails to appear. This mirror has not yet been cleaned.
馬鳴菩薩造·梁西印度三藏法師真諦譯《大乘起信論》〈分別發趣道相〉· 大正藏 T32n1666〔起 T32 0580b15〕。段／行首〔T32 …〕＝大正藏頁・欄・行錨。
〔T32 0580b15〕分別發趣道相者，謂一切諸佛所證之道，一切菩薩發心修行趣向義故。略說發心有三種。云何為三？一者、信成就發心，二者、解行發心，三者、證發心。信成就發心者，依何等人、修何等行，得信成就堪能發心？所謂依不定聚眾生，有熏習善根力故，信業果報，能起十善，厭生死苦、欲求無上菩提，得值諸佛，親承供養修行信心，經一萬劫信心成就故，諸佛菩薩教令發心；或以大悲故，能自發心；或因正法欲滅，以護法因緣，能自發心。如是信心成就得發心者，入正定聚，畢竟不退，名住如來種中正因相應。若有眾生善根微少，久遠已來煩惱深厚，雖值於佛亦得供養，然起人天種子，或起二乘種子。設有求大乘者，根則不定，若進若退。或有供養諸佛未經一萬劫，於中遇緣亦有發心，所謂見佛色相而發其心；或因供養眾僧而發其心；或因二乘之人教令發心；或學他發心。如是等發心悉皆不定，遇惡因緣，或便退失墮二乘地。 復次，信成就發心者，發何等心？略說有三種。云何為三？一者、直心，正念真如法故。二者、深心，樂集一切諸善行故。三者、大悲心，欲拔一切眾生苦故。 問曰：「上說法界一相、佛體無二，何故不唯念真如，復假求學諸善之行？」 答曰：「譬如大摩尼寶體性明淨，而有鑛穢之垢。若人雖念寶性，不以方便種種磨治，終無得淨。如是眾生真如之法體性空淨，而有無量煩惱染垢。若人雖念真如，不以方便種種熏修，亦無得淨。以垢無量遍一切法故，修一切善行以為對治。若人修行一切善法，自然歸順真如法故。略說方便有四種。云何為四？一者、行根本方便。謂觀一切法自性無生，離於妄見，不住生死。觀一切法因緣和合，業果不失，起於大悲修諸福德，攝化眾生不住涅槃，以隨順法性無住故。二者、能止方便。謂慚愧悔過，能止一切惡法不令增長，以隨順法性離諸過故。三者、發起善根增長方便。謂勤供養、禮拜三寶，讚歎、隨喜、勸請諸佛，以愛敬三寶淳厚心故，信得增長，乃能志求無上之道。又因佛法僧力所護故，能消業障，善根不退，以隨順法性離癡障故。四者、大願平等方便。所謂發願盡於未來，化度一切眾生使無有餘，皆令究竟無餘涅槃，以隨順法性無斷絕故，法性廣大，遍一切眾生，平等無二，不念彼此，究竟寂滅故。菩薩發是心故，則得少分見於法身。以見法身故，隨其願力能現八種利益眾生。所謂從兜率天退，入胎，住胎，出胎，出家，成道，轉法輪，入於涅槃。然是菩薩未名法身，以其過去無量世來有漏之業未能決斷，隨其所生與微苦相應，亦非業繫，以有大願自在力故。如修多羅中，或說有退墮惡趣者，非其實退，但為初學菩薩未入正位而懈怠者，恐怖令使勇猛故。又是菩薩一發心後，遠離怯弱，畢竟不畏墮二乘地。若聞無量無邊阿僧祇劫勤苦難行乃得涅槃，亦不怯弱，以信知一切法從本已來自涅槃故。解行發心者，當知轉勝。以是菩薩從初正信已來，於第一阿僧祇劫將欲滿故，於真如法中，深解現前，所修離相。以知法性體無慳貪故，隨順修行檀波羅蜜；以知法性無染，離五欲過故，隨順修行尸波羅蜜；以知法性無苦，離瞋惱故，隨順修行羼提波羅蜜；以知法性無身心相，離懈怠故，隨順修行毘梨耶波羅蜜；以知法性常定，體無亂故，隨順修行禪波羅蜜；以知法性體明，離無明故，隨順修行般若波羅蜜。證發心者，從淨心地乃至菩薩究竟地，證何境界？所謂真如，以依轉識說為境界，而此證者無有境界，唯真如智名為法身。是菩薩於一念頃能至十方無餘世界，供養諸佛、請轉法輪，唯為開導利益眾生。不依文字，或示超地速成正覺，以為怯弱眾生故；或說我於無量阿僧祇劫當成佛道，以為懈慢眾生故。能示如是無數方便不可思議，而實菩薩種性根等，發心則等，所證亦等，無有超過之法。以一切菩薩皆經三阿僧祇劫故，但隨眾生世界不同，所見所聞根欲性異，故示所行亦有差別。又是菩薩發心相者，有三種心微細之相。云何為三？一者、真心，無分別故。二者、方便心，自然遍行，利益眾生故。三者、業識心，微細起滅故。又是菩薩功德成滿，於色究竟處示一切世間最高大身。謂以一念相應慧，無明頓盡，名一切種智，自然而有不思議業，能現十方利益眾生。」 〔T32 0581b17〕問曰：「虛空無邊故世界無邊，世界無邊故眾生無邊，眾生無邊故心行差別亦復無邊。如是境界不可分齊，難知難解。若無明斷無有心想，云何能了，名一切種智？」 答曰：「一切境界，本來一心離於想念，以眾生妄見境界故心有分齊，以妄起想念不稱法性故不能決了。諸佛如來離於見想無所不遍，心真實故，即是諸法之性。自體顯照一切妄法，有大智用無量方便，隨諸眾生所應得解，皆能開示種種法義，是故得名一切種智。」 又問曰：「若諸佛有自然業，能現一切處利益眾生者，一切眾生若見其身、若覩神變、若聞其說，無不得利。云何世間多不能見？」 答曰：「諸佛如來法身平等遍一切處，無有作意故。而說自然，但依眾生心現。眾生心者猶如於鏡，鏡若有垢，色像不現。如是眾生心若有垢，法身不現故。」 已說解釋分。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
馬鳴菩薩造·梁西印度三藏法師真諦譯《大乘起信論》，自「分別發趣道相者」至「法身不現故」。段首（…）＝大正藏頁·欄·行錨。
〔一·標宗〕（0580b15）所謂分別發趣道相：說的是一切諸佛所證的道，一切菩薩發心修行趣向它的義。
〔二·發心有三種〕（0580b16）簡略說，發心有三種。哪三種？第一是信成就發心，第二是解行發心，第三是證發心。
〔三·信成就發心：依什麼人、修什麼行〕（0580b17）所謂信成就發心：依什麼樣的人、修什麼樣的行，能得信成就而堪能發心？
（0580b18）就是依著不定聚的眾生，因為有熏習善根之力，相信業與果報，能起十善，厭生死之苦、想求無上菩提；（0580b20）得以值遇諸佛，親自承事供養、修行信心，經過一萬劫而信心成就——於是諸佛菩薩教他發心。
（0580b22）或者因為大悲之故，能自己發心；或者因為正法將滅，以護法的因緣，能自己發心。
〔四·成就者入正定聚〕（0580b23）像這樣信心成就而得發心的人，入於正定聚，畢竟不退，名為住在如來種中、與正因相應。
〔五·不成就者若進若退〕（0580b25）若有眾生善根微少，久遠以來煩惱深厚，雖然值遇於佛、也得供養，然而所起的是人天的種子，或是二乘的種子。（0580b27）設使有求大乘的，根器則不定，或進或退。
（0580b28）或者有人供養諸佛還沒經過一萬劫，中間遇緣也有發心的：或是見佛的色相而發心；或是因供養眾僧而發心；或是因二乘之人教他而發心；或是學別人而發心。（0580c02）像這些發心都不決定，遇到惡因緣，就可能退失、墮於二乘之地。
〔六·信成就者所發之三心〕（0580c06）再者，信成就發心的人，所發的是什麼心？簡略說有三種。哪三種？
（0580c07）第一是直心——正念真如之法。第二是深心——樂於積集一切諸善行。第三是大悲心——想拔除一切眾生之苦。
〔七·問：何不唯念真如〕（0580c10）問：『上面說法界一相、佛體無二，為什麼不只念真如，還要另外求學種種善行？』
〔八·答：摩尼寶之譬〕（0580c12）答：『譬如大摩尼寶，體性明淨，而有礦穢之垢。若人雖然念著寶性，不用方便種種磨治，終究不能得淨。
（0580c14）眾生也是這樣：真如之法體性空淨，而有無量煩惱染垢。若人雖然念著真如，不用方便種種熏修，也不能得淨。（0580c16）因為垢是無量的、遍於一切法，所以修一切善行以為對治。若人修行一切善法，自然歸順真如之法。
〔九·方便有四種〕（0580c18）簡略說，方便有四種。哪四種？
（0580c19）第一，行根本方便：就是觀一切法自性無生，離於妄見，不住生死；觀一切法因緣和合、業果不失，起於大悲修諸福德，攝化眾生而不住涅槃——因為隨順法性之無住。
（0580c23）第二，能止方便：就是慚愧悔過，能止一切惡法不令增長——因為隨順法性之離諸過。
（0580c24）第三，發起善根增長方便：就是勤於供養、禮拜三寶，讚歎、隨喜、勸請諸佛；以愛敬三寶的淳厚之心，信心得以增長，才能志求無上之道。（0580c27）又因為佛法僧之力所護，能消業障、善根不退——因為隨順法性之離癡障。
（0580c29）第四，大願平等方便：就是發願盡於未來，化度一切眾生使無有餘，都令究竟入無餘涅槃——因為隨順法性之無斷絕；法性廣大，遍一切眾生，平等無二，不念彼此，究竟寂滅。
〔十·發此心則少分見法身〕（0581a04）菩薩發了這個心，就得以少分見於法身。因為見法身，隨其願力能現八種利益眾生之事：所謂從兜率天退、入胎、住胎、出胎、出家、成道、轉法輪、入於涅槃。
〔十一·然而未名法身〕（0581a07）然而這位菩薩還不名為法身，因為他過去無量世以來的有漏之業還未能決斷，隨其所生而與微苦相應——但也不是被業所繫，因為有大願自在之力。
（0581a10）如經中或說有退墮惡趣的，那不是他真的退，只是為了那些初學菩薩還沒入正位而懈怠的人，以恐怖使他們勇猛。
〔十二·一發心後遠離怯弱〕（0581a12）又，這位菩薩一發心之後，遠離怯弱，畢竟不怕墮於二乘之地。（0581a13）即使聽到要經無量無邊阿僧祇劫勤苦難行才得涅槃，也不怯弱——因為信知一切法從本以來自是涅槃。
〔十三·解行發心〕（0581a15）所謂解行發心，應知更為轉勝。因為這位菩薩從最初正信以來，第一阿僧祇劫將要滿了，於真如法中深解現前，所修的都離於相。
（0581a17）因為知道法性之體沒有慳貪，所以隨順修行檀波羅蜜；因為知道法性無染、離五欲之過，所以隨順修行尸波羅蜜；（0581a19）因為知道法性無苦、離瞋惱，所以隨順修行羼提波羅蜜；因為知道法性無身心之相、離懈怠，所以隨順修行毘梨耶波羅蜜；（0581a21）因為知道法性常定、體無散亂，所以隨順修行禪波羅蜜；因為知道法性體明、離無明，所以隨順修行般若波羅蜜。
〔十四·證發心：所證何境〕（0581a23）所謂證發心：從淨心地乃至菩薩究竟地，所證的是什麼境界？就是真如。
（0581a24）以依轉識而說為境界，而這個能證的其實沒有境界——唯有真如之智，名為法身。
〔十五·證發心之行〕（0581a26）這位菩薩在一念之頃，能到十方無餘的世界，供養諸佛、請轉法輪，唯為開導利益眾生，不依文字。
（0581a27）或者示現超越階地而速成正覺——為那些怯弱的眾生；或者說我於無量阿僧祇劫當成佛道——為那些懈慢的眾生。
〔十六·而實則等無有超過〕（0581a29）能示現這樣無數的方便、不可思議，而其實菩薩的種性根器相等，發心相等，所證也相等，沒有超過之法。（0581b02）因為一切菩薩都要經三阿僧祇劫，只是隨眾生的世界不同、所見所聞與根欲性各異，所以示現所行也有差別。
〔十七·三種微細之心〕（0581b04）又這位菩薩發心之相，有三種微細之相。哪三種？第一是真心——無分別。第二是方便心——自然遍行，利益眾生。第三是業識心——微細起滅。
〔十八·功德成滿〕（0581b06）又這位菩薩功德成滿，於色究竟處示現一切世間最高大之身：以一念相應之慧，無明頓時窮盡，名為一切種智，自然而有不可思議之業，能現於十方利益眾生。
〔十九·問：無明既斷，如何了無邊境界〕（0581b17）問：『虛空無邊所以世界無邊，世界無邊所以眾生無邊，眾生無邊所以心行差別也無邊。這樣的境界不可分齊、難知難解。若無明已斷、沒有心想，怎麼能了知，而名為一切種智？』
〔二十·答：離想念而無所不遍〕（0581b21）答：『一切境界本來一心、離於想念；因為眾生妄見境界，所以心有分齊；因為妄起想念、不稱法性，所以不能決了。
（0581b23）諸佛如來離於見想，無所不遍；心真實故，就是諸法之性。（0581b24）自體顯照一切妄法，有大智之用、無量方便，隨諸眾生所應得解，都能開示種種法義——所以得名一切種智。』
〔二十一·問：何以世間多不能見〕（0581b27）又問：『若諸佛有自然之業，能現於一切處利益眾生，那麼一切眾生若見其身、若睹神變、若聞其說，沒有不得利益的。為什麼世間多半不能見？』
〔二十二·答：鏡若有垢，色像不現〕（0581c02）答：『諸佛如來法身平等遍一切處，沒有作意——所以說是自然，只是依眾生的心而現。
（0581c04）眾生的心猶如鏡子：鏡子若有垢，色像就不現。像這樣，眾生的心若有垢，法身就不現。』
Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “As for distinguishing the marks of setting out on the path” to “the dharma-body does not appear.” The figures at the head of each segment give the Taishō page, register, and line.
〔1 · The principal meaning〕（0580b15）As for distinguishing the marks of setting out on the path: this means the path realized by all buddhas and the sense in which all bodhisattvas arouse the mind, practice, and set out toward it.
〔2 · Arousing the mind has three kinds〕（0580b16）Briefly stated, arousing the mind has three kinds. Which three? First, arousing the mind through the accomplishment of faith; second, arousing the mind through understanding and practice; third, arousing the mind through realization.
〔3 · Arousing the mind through the accomplishment of faith: what kind of person, practicing what kind of conduct?〕（0580b17）As for arousing the mind through the accomplishment of faith: what kind of person, practicing what kind of conduct, can accomplish faith and become capable of arousing the mind?
（0580b18）It is a sentient being in the unsettled group who, through the perfuming power of wholesome roots, believes in karma and its results, is able to perform the ten wholesome deeds, grows weary of the suffering of birth and death, and wishes to seek unsurpassed bodhi.（0580b20）Such a person comes to encounter buddhas, personally attends and makes offerings to them, and practices faith. After ten thousand eons, faith is accomplished, and the buddhas and bodhisattvas then teach that person to arouse the mind.
（0580b22）Or, because of great compassion, one is able to arouse the mind oneself; or, because the true Dharma is about to disappear, one is able to arouse it oneself through the conditions of protecting the Dharma.
〔4 · Those who accomplish it enter the rightly settled group〕（0580b23）Those who in this way accomplish faith and come to arouse the mind enter the rightly settled group and ultimately do not regress. They are said to abide within the lineage of the Tathāgata and to accord with the correct cause.
〔5 · Those who do not accomplish it may advance or regress〕（0580b25）If sentient beings have meager wholesome roots and their afflictions have long been deep, then even if they encounter a buddha and are able to make offerings, they give rise only to seeds for birth among humans and devas, or to seeds of the two vehicles.（0580b27）Even if they seek the Great Vehicle, their capacities remain unsettled: at times they advance, at times regress.
（0580b28）Some make offerings to buddhas for less than ten thousand eons and, encountering some condition along the way, also arouse the mind: some upon seeing the visible marks of a buddha; some through making offerings to the community of monks; some because a person of the two vehicles teaches them; and some by imitating others.（0580c02）All such instances of arousing the mind remain unsettled. When adverse conditions are encountered, they may regress, lose what they had gained, and fall to the ground of the two vehicles.
〔6 · The three minds aroused by one who has accomplished faith〕（0580c06）Further, what minds does one who arouses the mind through the accomplishment of faith arouse? Briefly stated, there are three. Which three?
（0580c07）First, the straightforward mind—rightly mindful of the dharma of suchness. Second, the profound mind—delighting in gathering all wholesome conduct. Third, the mind of great compassion—wishing to remove the suffering of all sentient beings.
〔7 · Question: Why not be mindful of suchness alone?〕（0580c10）Question: “It was said above that the Dharma-realm has a single mark and the substance of the buddhas is without duality. Why not be mindful of suchness alone? Why must one also seek to learn all manner of wholesome conduct?”
〔8 · Answer: The simile of the maṇi jewel〕（0580c12）Answer: “It is like a great maṇi jewel whose substance and nature are bright and pure, yet which is covered by the dross of ore. Though a person is mindful of the jewel’s nature, without applying expedient means to polish it in many ways, it can never be made pure.
（0580c14）Sentient beings are the same: the substance and nature of the dharma of suchness are empty and pure, yet they are covered by the defilement of immeasurable afflictions. Though a person is mindful of suchness, without applying expedient means to perfume and cultivate it in many ways, it cannot be made pure.（0580c16）Because the defilements are immeasurable and pervade all dharmas, all wholesome conduct must be practiced as their countermeasure. If a person practices every wholesome dharma, that person naturally returns and accords with the dharma of suchness.”
〔9 · The four expedients〕（0580c18）Briefly stated, the expedients are of four kinds. Which four?
（0580c19）First, the fundamental expedient of practice: contemplate that all dharmas by their own nature are unborn, depart from deluded views, and do not abide in birth and death; contemplate that all dharmas come together through causes and conditions and that karma and its results are never lost, give rise to great compassion, cultivate all merits, gather in and transform sentient beings, and do not abide in nirvāṇa—because this accords with the nonabiding of Dharma-nature.
（0580c23）Second, the restraining expedient: through shame and remorse, repent wrongdoing and restrain every unwholesome dharma so that it does not increase—because this accords with Dharma-nature’s freedom from every fault.
（0580c24）Third, the expedient that arouses and increases wholesome roots: diligently make offerings and pay homage to the Three Jewels, praise, rejoice in, and entreat the buddhas; through a sincere heart of love and reverence for the Three Jewels, faith is able to grow, and one becomes intent on seeking the unsurpassed path.（0580c27）Further, protected by the power of the Buddha, Dharma, and Sangha, one can clear karmic hindrances and keep wholesome roots from regressing—because this accords with Dharma-nature’s freedom from the hindrance of delusion.
（0580c29）Fourth, the expedient of the great vow of equality: make the vow, to the end of the future, to transform and deliver every sentient being without remainder and bring them all ultimately to enter nirvāṇa without remainder—because this accords with the unbroken continuity of Dharma-nature. Dharma-nature is vast, pervades all sentient beings, is equal and nondual, does not conceive of self and other, and is ultimately quiescent.
〔10 · Arousing this mind brings a partial vision of the dharma-body〕（0581a04）When bodhisattvas arouse this mind, they are able to see the dharma-body in part. Because they see the dharma-body, through the power of their vows they can manifest eight acts that benefit sentient beings: descending from Tuṣita Heaven, entering the womb, abiding in the womb, emerging from the womb, leaving the household life, accomplishing the path, turning the Dharma-wheel, and entering nirvāṇa.
〔11 · Yet they are not called dharma-bodies〕（0581a07）Nevertheless, these bodhisattvas are not yet called dharma-bodies, because the contaminated karma accumulated throughout their immeasurable past lives has not yet been decisively severed; wherever they are born, they accord with subtle suffering. Yet neither are they bound by karma, because the sovereign power of their great vows is present.
（0581a10）When scriptures sometimes say that such bodhisattvas regress and fall into the unwholesome destinies, this is not an actual regression. It is said to frighten those beginning bodhisattvas who have not yet entered the right position and have grown indolent, so that they become vigorous.
〔12 · Once the mind is aroused, timidity is left far behind〕（0581a12）Further, once these bodhisattvas have aroused the mind, they leave timidity far behind and ultimately do not fear falling to the ground of the two vehicles.（0581a13）Even if they hear that nirvāṇa is attained only after arduous and difficult practices throughout immeasurable, boundless asaṃkhyeya eons, they are not timid—because they believe and know that from the beginning all dharmas are themselves nirvāṇa.
〔13 · Arousing the mind through understanding and practice〕（0581a15）As for arousing the mind through understanding and practice, know that it is increasingly surpassing. Since these bodhisattvas first attained right faith, the first asaṃkhyeya eon is about to be completed. A profound understanding of the dharma of suchness is present before them, and all that they practice is free of marks.
（0581a17）Because they know that the substance of Dharma-nature is free of stinginess and greed, they accordingly practice the dāna pāramitā; because they know that Dharma-nature is undefiled and free from the faults of the five desires, they accordingly practice the śīla pāramitā;（0581a19）because they know that Dharma-nature is free of suffering and apart from anger and distress, they accordingly practice the kṣānti pāramitā; because they know that Dharma-nature has no marks of body or mind and is free of indolence, they accordingly practice the vīrya pāramitā;（0581a21）because they know that Dharma-nature is always concentrated and its substance undistracted, they accordingly practice the dhyāna pāramitā; because they know that the substance of Dharma-nature is luminous and free of ignorance, they accordingly practice the prajñā pāramitā.
〔14 · Arousing the mind through realization: What object is realized?〕（0581a23）As for arousing the mind through realization: from the stage of pure mind to the ultimate bodhisattva stage, what object do these bodhisattvas realize? Suchness.
（0581a24）It is spoken of as an object in dependence on the evolving consciousness, yet in the actual realization there is no object—there is only the wisdom of suchness, called the dharma-body.
〔15 · The practice of arousing the mind through realization〕（0581a26）In the space of a single thought, these bodhisattvas can reach every world throughout the ten directions without remainder, make offerings to the buddhas, and request that they turn the Dharma-wheel, solely to guide and benefit sentient beings, without depending on words.
（0581a27）For timid sentient beings, they may manifest leaping over the stages and swiftly accomplishing right awakening; for indolent and arrogant sentient beings, they may say, “I shall accomplish the buddha-path after immeasurable asaṃkhyeya eons.”
〔16 · In truth they are equal, and none surpasses another〕（0581a29）They can manifest such innumerable and inconceivable expedient means, but in truth the lineage, capacities, and faculties of bodhisattvas are equal; their arousing of the mind is equal; and what they realize is equal. There is no dharma by which one surpasses another.（0581b02）All bodhisattvas pass through three asaṃkhyeya eons. It is only because the worlds of sentient beings differ, and what they see and hear, together with their capacities, desires, and dispositions, are not the same, that the practices manifested also differ.
〔17 · Three subtle minds〕（0581b04）Further, the marks of the mind aroused by these bodhisattvas have three subtle forms. Which three? First, the true mind—free of discrimination. Second, the expedient mind—naturally acting everywhere to benefit sentient beings. Third, the mind of karmic consciousness—subtly arising and ceasing.
〔18 · The completion of merit〕（0581b06）Further, when these bodhisattvas complete their merit, they manifest in the Heaven of Ultimate Form the greatest body in all worlds. Through wisdom corresponding in a single thought, ignorance is suddenly exhausted; this is called all-knowledge. Inconceivable activity then occurs naturally, enabling them to manifest throughout the ten directions and benefit sentient beings.
〔19 · Question: If ignorance has been severed, how can boundless object-realms be known?〕（0581b17）Question: “Because empty space is boundless, worlds are boundless; because worlds are boundless, sentient beings are boundless; because sentient beings are boundless, the differing workings of their minds are likewise boundless. Such object-realms have no limits and are difficult to know and understand. If ignorance has been severed and there is no mental conception, how can they be known, and why is this called all-knowledge?”
〔20 · Answer: Apart from conception, it pervades everywhere〕（0581b21）Answer: “All object-realms are originally the one mind, apart from mental conception. Because sentient beings deludedly see object-realms, their minds have limits; because they deludedly give rise to mental conceptions and do not accord with Dharma-nature, they cannot know them decisively.
（0581b23）The buddhas, the Tathāgatas, are apart from views and conceptions and pervade everywhere. Because their minds are true, they are the nature of all dharmas.（0581b24）Their own substance illuminates every deluded dharma, possessing the function of great wisdom and immeasurable expedient means. According to what each sentient being is able to understand, they can disclose all manner of Dharma meanings. Therefore this is called all-knowledge.”
〔21 · Question: Why, then, can most of the world not see?〕（0581b27）Again the question is asked: “If the buddhas possess spontaneous activity and can manifest everywhere to benefit sentient beings, then whenever sentient beings see their bodies, witness their transformations, or hear their teaching, none should fail to benefit. Why, then, can most of the world not see?”
〔22 · Answer: If a mirror is soiled, forms and images do not appear〕（0581c02）Answer: “The dharma-bodies of the buddhas, the Tathāgatas, equally pervade everywhere and have no deliberate intent; therefore their activity is called spontaneous. Yet they manifest only in dependence on the minds of sentient beings.
（0581c04）The minds of sentient beings are like mirrors: if a mirror is soiled, forms and images do not appear. In the same way, if the minds of sentient beings are soiled, the dharma-body does not appear.”
解釋分三科：第一科立正義，第二科破邪執，這第三科是指路——從發心到成佛，路上有哪些階次。
而這一科一開口就把兩端擺出來：「一切諸佛所證之道」是所趣，「一切菩薩發心修行趣向」是能趣。有一個所到之處，也有一條走過去的路。
然後論主說：發心有三種——信成就發心、解行發心、證發心。
三種不是三種不同的心，是同一顆心在三個深度上的樣子。
第一種：信成就發心
論主先問了一個很實在的問題：「依何等人、修何等行，得信成就堪能發心？」
——什麼樣的人、修什麼樣的行，信才算成就？
答覆一條一條說得很細：依著「不定聚眾生」——就是還沒定下來的那一類人；他們「有熏習善根力故」（熏習那一段的力量在這裡起作用），於是「信業果報，能起十善，厭生死苦、欲求無上菩提」。
再往下：「得值諸佛，親承供養修行信心，經一萬劫信心成就故，諸佛菩薩教令發心」
一萬劫。 論主沒有把這件事說得容易。而除了這條主路，他還留了兩個口子：「或以大悲故，能自發心；或因正法欲滅，以護法因緣，能自發心。」——有人是因為悲心自己發起來的，有人是因為看見正法要滅了。
成就了會怎樣？「入正定聚，畢竟不退，名住如來種中正因相應。」——進入正定聚，畢竟不退。 這是一個很硬的判：從此不會再退回去。
而沒成就的人，論主也照實寫
這一段極少被引，卻很重要：
「若有眾生善根微少，久遠已來煩惱深厚，雖值於佛亦得供養，然起人天種子，或起二乘種子。設有求大乘者，根則不定，若進若退。」
值遇了佛、也供養了，卻只起人天或二乘的種子；就算求大乘，「根則不定，若進若退」。
論主還把幾種不牢的發心逐一列出來：見佛的色相而發心、因供養眾僧而發心、因二乘之人教他而發心、學別人而發心——「如是等發心悉皆不定，遇惡因緣，或便退失墮二乘地」。
這一段不是為了嚇人，是為了讓人認得出自己那一種。 因外相而動、因旁人而動的心，遇到逆緣就會散——論主把話說在前頭，不是判人，是給一個可以自檢的準。
所發的是哪三種心
「信成就發心者，發何等心？」——三種：
- 直心——「正念真如法故」。直，是不彎；心直對著真如。
- 深心——「樂集一切諸善行故」。深，是不浮；樂於一件一件把善行積起來。
- 大悲心——「欲拔一切眾生苦故」。
三心的次第是有講究的：先有直（對著那個），再有深（積得起來），才有悲（拔得動人）。 若無直心，善行成了福業；若無深心，悲心成了空願。
全段最好的一個問答
三心一說完，讀者心裡的疑問就來了，而論主替他問了：
「上說法界一相、佛體無二，何故不唯念真如，復假求學諸善之行？」
——你前面說法界一相、佛體無二，那我只管念真如就好了，何必還要修那些善行？
這是每一個讀了前面十個單元的人都會生的疑問：既然本來具足、既然不增不減，那還修什麼？
論主的答覆是一個譬，而這個譬是全論最好的譬之一：
「譬如大摩尼寶體性明淨，而有鑛穢之垢。若人雖念寶性，不以方便種種磨治，終無得淨。」
一顆大摩尼寶，體性本來明淨——但外面裹著礦石的穢垢。一個人就算一直念著『這裡面是寶』，不動手去磨，它永遠不會自己乾淨。
合到人身上：「如是眾生真如之法體性空淨，而有無量煩惱染垢。若人雖念真如，不以方便種種熏修，亦無得淨。」
這個譬的力量在於它同時保住了兩邊：寶性是真的（所以前面九個單元說的都不是空話），垢也是真的（所以還得磨）。若只認前者，人就不修了；若只認後者，人就不信了。
論主還補了一句理由：「以垢無量遍一切法故，修一切善行以為對治。」——垢遍在一切法上，所以要用一切善行去對治。不是修善行有什麼獨立的功德，是垢在哪裡，就得磨到哪裡。
四種方便，每一種都繫在「隨順法性」上
答完那個問，論主給出四種方便。而這四種有一個共同的句式，是本段最該記住的：
第一，行根本方便。 「觀一切法自性無生，離於妄見，不住生死。觀一切法因緣和合，業果不失，起於大悲修諸福德，攝化眾生不住涅槃，以隨順法性無住故。」
兩觀並行：觀自性無生，所以不住生死；觀業果不失，所以不住涅槃。兩邊都不住——而理由是「隨順法性無住」。
第二，能止方便。 「慚愧悔過，能止一切惡法不令增長，以隨順法性離諸過故。」
第三，發起善根增長方便。 「勤供養、禮拜三寶，讚歎、隨喜、勸請諸佛」，以愛敬三寶的淳厚之心令信增長；又因三寶之力所護，「能消業障，善根不退，以隨順法性離癡障故」。
第四，大願平等方便。 「發願盡於未來，化度一切眾生使無有餘」，理由是「隨順法性無斷絕故，法性廣大，遍一切眾生，平等無二，不念彼此，究竟寂滅故」。
四種各有其事，而每一種的理由都是同一句話：隨順法性。
這一點值得停住。論主沒有說『你應該慚愧悔過』『你應該供養禮拜』——他說的是：法性本來離諸過，所以慚愧悔過是順著它；法性本來無斷絕，所以發大願是順著它。
修行不是加給法性的東西，是與它同一個方向。 逆著走費力，順著走仍然要走，但那是順的。
發心之後：見法身，而未名法身
「菩薩發是心故，則得少分見於法身。」——發了這個心，就少分見到法身，並能隨願力現八種利益眾生之事：從兜率天退、入胎、住胎、出胎、出家、成道、轉法輪、入於涅槃。
但論主立刻收住：「然是菩薩未名法身，以其過去無量世來有漏之業未能決斷，隨其所生與微苦相應」
——還沒有到法身位；過去的有漏之業還沒斷盡，所以「與微苦相應」。但他又補一句：「亦非業繫，以有大願自在力故。」受著微苦，卻不被業綁住。
還有一段極體貼的話：經中有時說這樣的菩薩也會退墮惡趣——論主說「非其實退」，那是為了「初學菩薩未入正位而懈怠者，恐怖令使勇猛故」。經裡的嚇人話，是為某一種人說的；論主把這一層點破，免得已經入位的人自己嚇自己。
而一發心之後有什麼變化？「遠離怯弱，畢竟不畏墮二乘地。」即使聽到要「無量無邊阿僧祇劫勤苦難行」才得涅槃，也不怯弱——理由是「以信知一切法從本已來自涅槃故」。
不是因為他不怕苦，是因為他知道那個終點本來就在腳下。
第二種：解行發心
「當知轉勝。」——比前一種更進。
這位菩薩「從初正信已來，於第一阿僧祇劫將欲滿故，於真如法中，深解現前，所修離相」。
而他修六度的方式，是本段最精緻的一組對應——每一度都從法性之如何推出來：
- 知法性「體無慳貪」，所以隨順修檀（布施）。
- 知法性「無染，離五欲過」，所以隨順修尸（持戒）。
- 知法性「無苦，離瞋惱」，所以隨順修羼提（忍辱）。
- 知法性「無身心相，離懈怠」，所以隨順修毘梨耶（精進）。
- 知法性「常定，體無亂」，所以隨順修禪。
- 知法性「體明，離無明」，所以隨順修般若。
六度在別處常被說成六件該做的事；這裡每一件都先說法性本來如何，然後才說所以隨順而修。這是解行發心之所以名為「解行」的緣故：行是從解出來的。
第三種：證發心
「從淨心地乃至菩薩究竟地，證何境界？所謂真如」
而論主立刻把「境界」二字拆了：「以依轉識說為境界，而此證者無有境界，唯真如智名為法身。」——說它是境界，是依轉識而說；真正證的時候並沒有一個境界在對面。
這位菩薩「於一念頃能至十方無餘世界，供養諸佛、請轉法輪」，而且「不依文字」。
接著論主說了一件很坦白的事：他有時「示超地速成正覺」——為怯弱的眾生；有時說「我於無量阿僧祇劫當成佛道」——為懈慢的眾生。
同一件事，對怕的人說快，對懶的人說慢。
而真相是什麼？「而實菩薩種性根等，發心則等，所證亦等，無有超過之法」…「以一切菩薩皆經三阿僧祇劫故」——沒有捷徑，也沒有誰的根器特別好。 所見所聞之所以不同，只是「隨眾生世界不同，所見所聞根欲性異」。
證發心之相，論主又細分三種心：真心（無分別）、方便心（自然遍行，利益眾生）、業識心（微細起滅）。
第三種值得注意：到了這個位次，仍有「業識心微細起滅」。細的那一層還在。
最後是究竟：「又是菩薩功德成滿，於色究竟處示一切世間最高大身。謂以一念相應慧，無明頓盡，名一切種智」
有一種讀法把「一念相應」四字釋得很準：那是「一念始覺至心源時。契於本覺。故云相應」——始覺走到心源，與本覺相合。始覺四位那一段的究竟覺，就是這裡。
兩個收尾的問答
第一問：既然無明斷了、沒有心想，怎麼還能了知那無邊的境界而名一切種智？
答：「一切境界，本來一心離於想念」——境界本來就在一心裡、本來離想念；眾生因為妄見境界所以心有分齊，因為妄起想念不稱法性所以不能決了。而「諸佛如來離於見想無所不遍，心真實故，即是諸法之性」。
不是用一個更大的心去裝下無邊境界，是不再把境界切成一塊一塊。
第二問：既然諸佛有自然之業、能現一切處利益眾生，為什麼世間多半見不到？
這個問題問得極誠實——而論主的答覆是本段最後一個譬：
「諸佛如來法身平等遍一切處，無有作意故。而說自然，但依眾生心現。眾生心者猶如於鏡，鏡若有垢，色像不現。如是眾生心若有垢，法身不現故。」
法身遍一切處，沒有作意；它之所以「現」，是依眾生的心而現。而眾生的心像一面鏡子——鏡子有垢，像就不現。
這一答與這一整段的第一個譬（摩尼寶）遙遙相對：那裡說寶有垢要磨，這裡說鏡有垢不現像。一段之首與一段之末，用的是同一個道理。
而它也回答了很多人心裡真正的那個問題：不是佛不現，是這一面鏡子還沒擦。
承衍——注家如何讀這一段
上來是這一段自身的義。此下另以注家之眼旁照——注非論，只是同一樁事，換一個位置來看。
法藏《大乘起信論義記》釋本段之宗云：「前中言一切諸佛等者。舉所趣之覺道。一切菩薩下。顯能趣之因行。」——所趣與能趣，兩端分明。
三發心的位次是他繫定的：信成就發心在「十住之初。故云發心」；「解行發心者。位在十迴向。兼取十行。十行位中。能解法空。順行十度。行成純熟。發迴向心。入十向位」——解行之所以稱解行，正因十行位中能解法空而順行十度。
摩尼寶那個譬，他只科了一句「合中有三」——譬與合的骨架點出來，話就留給譬本身。
而「一念相應慧」他釋得最要緊：「謂一念始覺至心源時。契於本覺。故云相應。以無明盡故。顯照諸法」——一念相應，就是始覺走到心源而契於本覺。這一句把本段之末與始覺四位那一段接上了：全論講了那麼多階次，收在同一個「契」字上。
元曉《起信論疏》於本段不重錄論文，是隨科而釋；兩本此段亦無相違之判可並錄。
而論自己那句「鏡若有垢，色像不現」還立在那裡——它不需要注家，也不需要階位。
The part on explication has three divisions. The first establishes the correct meaning, the second breaks deviant attachments, and this third division shows the road—the stages along the way from arousing the mind to becoming a buddha.
It begins by setting out the two ends. “The path realized by all buddhas” is the destination; “all bodhisattvas arousing the mind, practicing, and setting out toward it” is what travels. There is a place to be reached, and there is a road that must be walked.
The author then says that arousing the mind has three kinds: through the accomplishment of faith, through understanding and practice, and through realization.
These are not three different minds. They are the same mind at three depths.
First: Arousing the Mind through the Accomplishment of Faith
The author begins with a thoroughly practical question: “What kind of person, practicing what kind of conduct, can accomplish faith and become capable of arousing the mind?”
What sort of person, practicing what, has faith that can truly be called accomplished?
The answer proceeds one item at a time. It concerns sentient beings in “the unsettled group”—those who have not yet become settled. Because they possess “the perfuming power of wholesome roots” (the force described in the earlier passage on perfuming now enters into action), they “believe in karma and its results, are able to perform the ten wholesome deeds, grow weary of the suffering of birth and death, and wish to seek unsurpassed bodhi.”
Then they “come to encounter buddhas, personally attend and make offerings to them, and practice faith. After ten thousand eons, faith is accomplished, and the buddhas and bodhisattvas teach them to arouse the mind.”
Ten thousand eons. The author does not make this sound easy. Alongside that main road, however, he leaves two openings: “Or, because of great compassion, one is able to arouse the mind oneself; or, because the true Dharma is about to disappear, one is able to arouse it oneself through the conditions of protecting the Dharma.” One person is moved from within by compassion; another sees the true Dharma nearing disappearance.
What follows accomplishment? One “enters the rightly settled group and ultimately does not regress, and is said to abide within the lineage of the Tathāgata and to accord with the correct cause.” Entry into the rightly settled group; ultimate non-regression. The judgment is firm: from here, one does not turn back.
The Treatise Is Equally Candid about Those Who Have Not Accomplished It
This passage is seldom quoted, but it matters:
“If sentient beings have meager wholesome roots and their afflictions have long been deep, then even if they encounter a buddha and are able to make offerings, they give rise only to seeds for birth among humans and devas, or to seeds of the two vehicles. Even if they seek the Great Vehicle, their capacities remain unsettled: at times they advance, at times regress.”
They encounter a buddha and make offerings, yet the seeds that arise lead only to birth among humans or devas, or to the two vehicles. Even when they seek the Great Vehicle, their roots remain unsettled.
The author goes on to enumerate forms of arousing the mind that do not hold firm: upon seeing the visible marks of a buddha; through making offerings to the community of monks; because someone from the two vehicles offers instruction; or simply by imitating another. “All such instances of arousing the mind remain unsettled. When adverse conditions are encountered, they may regress, lose what they had gained, and fall to the ground of the two vehicles.”
The point is not to frighten people, but to let a person recognize which kind of arousing is his or her own. A mind stirred by an outward appearance or by another person scatters when conditions turn against it. The treatise says so beforehand, not to pass judgment on a person, but to offer a criterion by which the movement can be recognized.
Which Three Minds Are Aroused?
“What minds does one who arouses the mind through the accomplishment of faith arouse?” There are three:
- The straightforward mind—“rightly mindful of the dharma of suchness.” Straight means not bent; the mind faces suchness directly.
- The profound mind—“delighting in gathering all wholesome conduct.” Profound means not shallow; wholesome conduct can be gathered one act at a time.
- The mind of great compassion—“wishing to remove the suffering of all sentient beings.”
Their order is deliberate: first straightforwardness, facing what is true; then depth, able to gather practice; only then compassion, able to remove another’s suffering. Without the straightforward mind, wholesome conduct becomes only fortunate karma. Without the profound mind, compassion remains an empty vow.
The Finest Question and Answer in the Passage
As soon as the three minds have been named, a question arises in the reader—and the author asks it on the reader’s behalf:
“It was said above that the Dharma-realm has a single mark and the substance of the buddhas is without duality. Why not be mindful of suchness alone? Why must one also seek to learn all manner of wholesome conduct?”
If the Dharma-realm has one mark and the substance of the buddhas is nondual, why not simply attend to suchness? Why practice all those wholesome deeds?
This question arises in anyone who has read the ten preceding units: if everything is originally complete, neither increasing nor decreasing, what remains to be cultivated?
The author answers with a simile, one of the finest in the whole treatise:
“It is like a great maṇi jewel whose substance and nature are bright and pure, yet which is covered by the dross of ore. Though a person is mindful of the jewel’s nature, without applying expedient means to polish it in many ways, it can never be made pure.”
A great maṇi jewel is bright and pure in its substance and nature, yet dross from the ore encloses it. A person may repeat forever, ‘There is a jewel in here,’ but unless someone begins to polish, the jewel will never clean itself.
Applied to a person: “The substance and nature of the dharma of suchness are empty and pure, yet they are covered by the defilement of immeasurable afflictions. Though a person is mindful of suchness, without applying expedient means to perfume and cultivate it in many ways, it cannot be made pure.”
The force of the simile is that it keeps both sides intact at once: the jewel-nature is real—so the preceding units were not empty words; the dross is real—so there is still polishing to do. If one recognizes only the first, practice stops. If one recognizes only the second, faith stops.
The author adds the reason: “Because the defilements are immeasurable and pervade all dharmas, all wholesome conduct must be practiced as their countermeasure.” Wholesome conduct is not cultivated as an independent treasure to be acquired. Wherever the dross reaches, polishing must reach it.
Four Expedients, Each Bound to “According with Dharma-Nature”
Having answered the question, the author gives the four expedients. They share a single pattern, and it is the pattern most worth retaining from the passage.
First, the fundamental expedient of practice. “Contemplate that all dharmas by their own nature are unborn, depart from deluded views, and do not abide in birth and death. Contemplate that all dharmas come together through causes and conditions and that karma and its results are never lost, give rise to great compassion, cultivate all merits, gather in and transform sentient beings, and do not abide in nirvāṇa—because this accords with the nonabiding of Dharma-nature.”
Two contemplations proceed together. Because intrinsic nature is unborn, one does not abide in birth and death. Because karma and its results are not lost, one does not abide in nirvāṇa. Neither side is made an abode, and the reason is that this accords with the nonabiding of Dharma-nature.
Second, the restraining expedient. “Through shame and remorse, repent wrongdoing and restrain every unwholesome dharma so that it does not increase—because this accords with Dharma-nature’s freedom from every fault.”
Third, the expedient that arouses and increases wholesome roots. “Diligently make offerings and pay homage to the Three Jewels, praise, rejoice in, and entreat the buddhas.” A sincere heart of love and reverence for the Three Jewels allows faith to grow. Protected by the power of the Three Jewels, one “can clear karmic hindrances and keep wholesome roots from regressing—because this accords with Dharma-nature’s freedom from the hindrance of delusion.”
Fourth, the expedient of the great vow of equality. “Make the vow, to the end of the future, to transform and deliver every sentient being without remainder.” The ground is that this “accords with the unbroken continuity of Dharma-nature. Dharma-nature is vast, pervades all sentient beings, is equal and nondual, does not conceive of self and other, and is ultimately quiescent.”
Each expedient has its own work, but every reason says the same thing: accord with Dharma-nature.
This deserves a pause. The author does not say, You ought to feel shame and repent, or You ought to make offerings and bow. He says that Dharma-nature is originally free of every fault, and so shame, remorse, and repentance move with it; Dharma-nature is originally unbroken, and so the great vow moves with it.
Practice is not something added to Dharma-nature. It is movement in the same direction. Moving against it is difficult. Moving with it still requires walking, but the direction is true.
After Arousing the Mind: Seeing the Dharma-Body, Yet Not Being Called a Dharma-Body
“When bodhisattvas arouse this mind, they are able to see the dharma-body in part.” Through the power of their vows, they can then manifest eight acts that benefit sentient beings: descending from Tuṣita, entering the womb, abiding in the womb, emerging from the womb, leaving the household life, accomplishing the path, turning the Dharma-wheel, and entering nirvāṇa.
The author immediately draws the limit: “Nevertheless, these bodhisattvas are not yet called dharma-bodies, because the contaminated karma accumulated throughout their immeasurable past lives has not yet been decisively severed; wherever they are born, they accord with subtle suffering.” They have not yet reached the stage of the dharma-body. Past contaminated karma has not been exhausted, and subtle suffering still accompanies their births. But a further clause changes the bearing: “Yet neither are they bound by karma, because the sovereign power of their great vows is present.” Subtle suffering remains, but karma no longer binds them.
Then comes a sentence of remarkable care. Scriptures sometimes say that bodhisattvas at this point regress and fall into unwholesome destinies. The author says this is “not an actual regression”; it is spoken “to frighten those beginning bodhisattvas who have not yet entered the right position and have grown indolent, so that they become vigorous.” A frightening scriptural statement is addressed to a particular kind of person. By exposing that layer, the treatise keeps those already established in the position from frightening themselves.
What changes once the mind has been aroused? Such bodhisattvas “leave timidity far behind and ultimately do not fear falling to the ground of the two vehicles.” Even if they hear that nirvāṇa requires “arduous and difficult practices throughout immeasurable, boundless asaṃkhyeya eons,” they do not grow timid, “because they believe and know that from the beginning all dharmas are themselves nirvāṇa.”
It is not that hardship no longer frightens them. They know that the destination has always been beneath their feet.
Second: Arousing the Mind through Understanding and Practice
“Know that it is increasingly surpassing.” It goes beyond the first kind.
Since these bodhisattvas first attained right faith, the first asaṃkhyeya eon is about to be completed. “A profound understanding of the dharma of suchness is present before them, and all that they practice is free of marks.”
Their practice of the six pāramitā forms the most finely wrought set of correspondences in the passage. Each pāramitā is drawn from the way Dharma-nature itself is:
- Knowing that Dharma-nature “in its substance is free of stinginess and greed,” they accordingly practice dāna, giving.
- Knowing that Dharma-nature “is undefiled and free from the faults of the five desires,” they accordingly practice śīla, the precepts.
- Knowing that Dharma-nature “is free of suffering and apart from anger and distress,” they accordingly practice kṣānti, forbearance.
- Knowing that Dharma-nature “has no marks of body or mind and is free of indolence,” they accordingly practice vīrya, vigor.
- Knowing that Dharma-nature “is always concentrated and its substance undistracted,” they accordingly practice dhyāna.
- Knowing that Dharma-nature “in its substance is luminous and free of ignorance,” they accordingly practice prajñā.
Elsewhere the six pāramitā are often presented as six things to be done. Here every item first says what Dharma-nature is originally like, and only then says that practice follows in accord with it. This is why this arousing of the mind is called “through understanding and practice”: practice comes out of understanding.
Third: Arousing the Mind through Realization
“From the stage of pure mind to the ultimate bodhisattva stage, what object is realized? Suchness.”
The author immediately takes apart the word object: “It is spoken of as an object in dependence on the evolving consciousness, yet in the actual realization there is no object—there is only the wisdom of suchness, called the dharma-body.” It is an object only from the standpoint of evolving consciousness; in realization, nothing stands opposite the one who realizes.
In the space of a single thought, these bodhisattvas can reach every world throughout the ten directions, make offerings to all buddhas, and request the turning of the Dharma-wheel, all “without depending on words.”
The author then says something strikingly frank. At times such a bodhisattva “manifests leaping over the stages and swiftly accomplishing right awakening”—for timid sentient beings. At other times the bodhisattva says, “I shall accomplish the buddha-path after immeasurable asaṃkhyeya eons”—for sentient beings who are indolent and arrogant.
The timid are told that it is swift; the indolent are told that it is long.
What is actually the case? “In truth the lineage, capacities, and faculties of bodhisattvas are equal; their arousing of the mind is equal; and what they realize is equal. There is no dharma by which one surpasses another”… “All bodhisattvas pass through three asaṃkhyeya eons.” There is no shortcut, and no one possesses an exceptional capacity that bypasses the road. What is seen and heard differs only because “the worlds of sentient beings differ, and what they see and hear, together with their capacities, desires, and dispositions, are not the same.”
The author further divides the marks of this arousing of the mind into three subtle minds: the true mind, free of discrimination; the expedient mind, naturally acting everywhere to benefit sentient beings; and the mind of karmic consciousness, subtly arising and ceasing.
The third deserves attention. Even at this stage, “the mind of karmic consciousness subtly arises and ceases.” The subtlest layer is still present.
At last comes completion: “When these bodhisattvas complete their merit, they manifest in the Heaven of Ultimate Form the greatest body in all worlds. Through wisdom corresponding in a single thought, ignorance is suddenly exhausted; this is called all-knowledge.”
One old reading explains corresponding in a single thought with precision: “When initial awakening in a single thought reaches the source of mind, it accords with original awakening, and therefore is called corresponding.” Initial awakening reaches the source of mind and meets original awakening. This is the ultimate awakening described in the earlier passage on the four stages of initial awakening.
Two Questions at the Close
The first question: if ignorance has been severed and there is no mental conception, how can the boundless object-realms still be known, and why is that called all-knowledge?
The answer begins: “All object-realms are originally the one mind, apart from mental conception.” Object-realms have always been within the one mind and have always been apart from conception. Because sentient beings deludedly see object-realms, their minds acquire limits; because they deludedly give rise to conceptions that do not accord with Dharma-nature, they cannot know decisively. The buddhas, however, “are apart from views and conceptions and pervade everywhere; because their minds are true, they are the nature of all dharmas.”
It is not a matter of using a larger mind to contain boundless object-realms. It is no longer cutting the object-realm into separate pieces.
The second question: if the buddhas possess spontaneous activity and can manifest everywhere to benefit sentient beings, why can most of the world not see them?
The question is utterly candid. The author answers it with the final simile of the passage:
“The dharma-bodies of the buddhas, the Tathāgatas, equally pervade everywhere and have no deliberate intent; therefore their activity is called spontaneous. Yet they manifest only in dependence on the minds of sentient beings. The minds of sentient beings are like mirrors: if a mirror is soiled, forms and images do not appear. In the same way, if the minds of sentient beings are soiled, the dharma-body does not appear.”
The dharma-body pervades everywhere without deliberate intent. Its appearing depends upon the minds of sentient beings, and those minds are mirrors. When the mirror is soiled, the image does not appear.
This answer faces the first simile of the passage from across the whole unit. At the beginning, a jewel enclosed in ore must be polished. At the end, a soiled mirror does not show an image. The first and last similes say the same thing from two sides.
They also answer the question many readers were truly asking: it is not that the Buddha fails to appear. This mirror has not yet been wiped clean.
Carrying Forward—How the Commentators Read This Passage
The foregoing is the sense of this passage in itself. What follows lets the commentators’ eyes shine on it from the side—a commentary is not the treatise, only the same matter seen from another position.
Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle explains the purport of the opening: “The words ‘all buddhas’ raise the path of awakening toward which one sets out; from ‘all bodhisattvas’ onward, the causal practice capable of setting out is disclosed.” The destination and what sets out are kept sharply distinct.
He associates the stages of the three kinds of arousing the mind in this way: the accomplishment of faith belongs to “the beginning of the Ten Abodes, and therefore is called arousing the mind”; “as for arousing the mind through understanding and practice, its stage is within the Ten Transferences and also includes the Ten Practices. Within the Ten Practices one is able to understand the emptiness of dharmas and accordingly practice the ten pāramitā. When practice becomes thoroughly mature, one arouses the mind of transference and enters the stages of the Ten Transferences.” That account makes clear why this stage is named understanding and practice: in the Ten Practices, understanding the emptiness of dharmas issues in practice of the pāramitā.
For the maṇi-jewel simile, Fazang marks the structure with only the words “within the application there are three.” Once the relation of simile and application has been shown, the jewel is allowed to speak for itself.
His explanation of “wisdom corresponding in a single thought” carries the greatest weight: “When initial awakening in a single thought reaches the source of mind, it accords with original awakening, and therefore is called corresponding. Because ignorance is exhausted, all dharmas are disclosed and illumined.” This joins the end of the present passage to the earlier four stages of initial awakening. After all the stages named by the treatise, the road closes on a single word: accord.
Wonhyo’s Commentary does not repeat the words of the treatise in this passage, but explains them according to the outline; the two works offer no divergent judgment here for parallel recording.
And the treatise’s own sentence remains where it is without need of commentator or stage: “If a mirror is soiled, forms and images do not appear.”
考據Apparatus
一、科判定位
本單元為全論十六單元之第十二，範圍〔T32 0580b15–0581c05〕，一千六百六十九字——本帙第二長之單元，亦是解釋分三科之第三科全部。所說為三種發心（信成就・解行・證）及其行相，末繫二問答（一切種智何以能了無邊境界・何以世間多不能見）。
法藏《大乘起信論義記》牒本段首句而釋其宗：「前中言一切諸佛等者。舉所趣之覺道。一切菩薩下。顯能趣之因行。欲明菩薩發心趣向佛所證道」〔T44n1846 0278a03〕——所趣是佛所證之道，能趣是菩薩之因行。
二、異譯對勘
實叉難陀本此段之三發心與四方便名目與本段不盡同形；本段之名不得逕搜彼本。二本此段之逐段對勘未備，誌之。
三、經論宗依
論文一處泛引：「如修多羅中，或說有退墮惡趣者」〔0581a10〕——所引之經論文未標其名，誌不判，不代為繫某經。
四、本段釋要
三發心之位次——《義記》：「十住之初。故云發心。解行發心者。位在十迴向。兼取十行。十行位中。能解法空。順行十度。行成純熟。發迴向心。入十向位。」〔T44n1846 0278a14〕——信成就發心繫十住之初，解行發心繫十迴向（兼取十行）。
摩尼寶譬之科——《義記》牒「答曰譬如大摩尼寶體性明淨而有鑛穢之垢若人雖念寶性不以方便種種磨治終無得淨」而云「合中有三」〔T44n1846 0279a23〕——譬之合文分三。
四方便之首——《義記》牒「一者行根本方便謂觀一切法自性無生離於妄見不住生死觀一切法因緣和合業果不失起於大悲修諸福德攝化眾生不住涅槃以隨」〔T44n1846 0279b10〕，隨文而釋。
一念相應慧之義——《義記》：「言一念等者。明自利行滿。即顯上真心於此成也。謂一念始覺至心源時。契於本覺。故云相應。以無明盡故。顯照諸法。名」〔T44n1846 0281a05〕——「一念相應」即始覺至心源而契於本覺，與始覺四位之究竟覺為同一事。
五、諸家異釋（分欄並錄）
| 鏡 | 逐字 | 錨 |
|---|---|---|
| 法藏《義記》（唐·判三發心之位） | 「解行發心者。位在十迴向。兼取十行。」 | 〔T44n1846 0278a14〕 |
| 法藏《義記》（唐·釋一念相應） | 「謂一念始覺至心源時。契於本覺。故云相應。」 | 〔T44n1846 0281a05〕 |
元曉《疏》為科釋體，本段不重錄論文；本段無二家相違之判可並錄——已查 T44n1846、T44n1844 兩本。
六、術語
- 信成就發心・解行發心・證發心〔0580b16〕：三發心之名，論文自標。
- 不定聚／正定聚〔0580b18・0580b24〕：本論所用之聚名；本段唯此二見。
- 直心・深心・大悲心〔0580c07〕：信成就發心所發之三心。
- 四方便〔0580c18〕：行根本・能止・發起善根增長・大願平等。『四方便』一詞論文無（論作「略說方便有四種」），為省稱；讀者面用之不得加「」。
- 八種利益眾生〔0581a05〕：兜率退・入胎・住胎・出胎・出家・成道・轉法輪・入涅槃。論文未稱「八相」。
- 六波羅蜜〔0581a17〕：檀・尸・羼提・毘梨耶・禪・般若——皆音寫，論文不作意譯。
- 一切種智〔0581b08〕；一念相應慧〔0581b07〕；色究竟處〔0581b06〕。
- 三阿僧祇劫〔0581b02〕。
七、譬喻·修辭
本段用譬二處，皆論文自有：
- 大摩尼寶〔0580c12〕：「譬如大摩尼寶體性明淨，而有鑛穢之垢。若人雖念寶性，不以方便種種磨治，終無得淨。」——喻真如體性空淨而有煩惱染垢，故念真如之外仍須修善行為對治。此譬為本段問答之答，亦是本論『解行不可偏廢』之立處。
- 鏡若有垢〔0581c04〕：「眾生心者猶如於鏡，鏡若有垢，色像不現。」——喻法身平等遍在而眾生不見。與覺體四鏡之鏡喻所指不同：彼喻覺體之能現，此喻眾生心之障；須分別其所喻。
不為本段另造譬喻。
八、徵引承衍
- 論內之前後相繫：本段「一念相應慧，無明頓盡」〔0581b07〕即始覺四位之究竟覺（《義記》明繫之，見目四）；「隨順法性」四見為四方便之共式，承真如自體相一段之義；末後鏡喻之答與真如用一段「但隨眾生見聞得益故說為用」為同一義之再說。
- 本叢書之內：六波羅蜜之音寫形與般若一系諸帙可對讀，然名相體系各出其書；各繫其書，不相混計。
九、校本定位
本單元域〔0580b15–0581c05〕之異讀十五處——本帙異讀次密之單元，並錄不判：
| 錨 | 大正作 | 他本作 |
|---|---|---|
| 〔0580b23〕 | 佛 | 佛苦 |
| 〔0580b24〕 | 能自 | 自能 |
| 〔0580c18〕 | 法 | 〔－〕 |
| 〔0580c24〕 | 不令 | 令不 |
| 〔0580c28〕 | 消 | 銷 |
| 〔0581a07〕 | 轉 | 轉大 |
| 〔0581a13〕 | 令使 | 〔－〕・令彼 |
| 〔0581a18〕 | 滿 | 滿足 |
| 〔0581a20〕 | 波 | 彼 |
| 〔0581a21〕 | 尸 | 尸羅 |
| 〔0581b01〕 | 餘 | 量 |
| 〔0581b20〕 | 想 | 相 |
| 〔0581b22〕 | 起 | 依起 |
| 〔0581b26〕 | 生 | 生性 |
| 〔0581c03〕 | 而 | 〔－〕 |
〔0581a21〕「尸波羅蜜」他本作「尸羅波羅蜜」，於六度音寫之全略相關；〔0581b20〕「想」他本作「相」，於一切種智之答句相關。並錄不判。
本單元域內：缺字標記 0、私用區字 0、夾註 0。
I. Doctrinal-Outline Placement
This unit is the twelfth of the sixteen units of the whole treatise, its range 〔T32 0580b15–0581c05〕, one thousand six hundred and sixty-nine characters—the second-longest unit in this edition, and the whole of the third of the three divisions within the part on explication. It presents the three kinds of arousing the mind (through the accomplishment of faith, through understanding and practice, and through realization) and their modes of practice, and ends with two questions and answers: how all-knowledge can know boundless object-realms, and why most of the world cannot see the buddhas.
Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle takes up the first sentence and explains its purport: 「前中言一切諸佛等者。舉所趣之覺道。一切菩薩下。顯能趣之因行。欲明菩薩發心趣向佛所證道」—“In the foregoing, the words ‘all buddhas’ raise the path of awakening toward which one sets out; from ‘all bodhisattvas’ onward, the causal practice capable of setting out is disclosed. The intent is to clarify that bodhisattvas arouse the mind and set out toward the path realized by the buddhas” 〔T44n1846 0278a03〕. The destination is the path realized by the buddhas; what sets out is the bodhisattvas’ causal practice.
II. Cross-Recension Collation
The three kinds of arousing the mind and the four expedients in Śikṣānanda’s recension do not all take the same names as in the present passage; the names used here may not simply be searched for in that recension. A passage-by-passage collation of the two recensions for this unit has not been prepared; this is recorded.
III. Scriptural and Treatise Basis
The treatise makes one generic citation: 「如修多羅中，或說有退墮惡趣者」—“as scriptures sometimes say that there is regression and a fall into unwholesome destinies” 〔0581a10〕. The cited scriptural passage is not identified by name. This is recorded without adjudication; no particular scripture is supplied on its behalf.
IV. Exegesis of the Passage (the word-by-word mirror, phrase by phrase)
The stages of the three kinds of arousing the mind. The Record of the Meaning says: 「十住之初。故云發心。解行發心者。位在十迴向。兼取十行。十行位中。能解法空。順行十度。行成純熟。發迴向心。入十向位。」—“It is at the beginning of the Ten Abodes, and therefore is called arousing the mind. As for arousing the mind through understanding and practice, its stage is within the Ten Transferences and also includes the Ten Practices. Within the Ten Practices one is able to understand the emptiness of dharmas and accordingly practice the ten pāramitā. When practice becomes thoroughly mature, one arouses the mind of transference and enters the stages of the Ten Transferences” 〔T44n1846 0278a14〕. Arousing the mind through the accomplishment of faith is associated with the beginning of the Ten Abodes; arousing the mind through understanding and practice is associated with the Ten Transferences and also includes the Ten Practices.
The outline of the maṇi-jewel simile. The Record of the Meaning takes up 「答曰譬如大摩尼寶體性明淨而有鑛穢之垢若人雖念寶性不以方便種種磨治終無得淨」—“Answer: it is like a great maṇi jewel whose substance and nature are bright and pure, yet which is covered by the dross of ore. Though a person is mindful of the jewel’s nature, without applying expedient means to polish it in many ways, it can never be made pure”—and says 「合中有三」—“within the application there are three” 〔T44n1846 0279a23〕. The application of the simile is thus divided into three.
The first of the four expedients. The Record of the Meaning takes up 「一者行根本方便謂觀一切法自性無生離於妄見不住生死觀一切法因緣和合業果不失起於大悲修諸福德攝化眾生不住涅槃以隨」—“First, the fundamental expedient of practice: contemplate that all dharmas by their own nature are unborn, depart from deluded views, and do not abide in birth and death; contemplate that all dharmas come together through causes and conditions and that karma and its results are never lost, give rise to great compassion, cultivate all merits, gather in and transform sentient beings, and do not abide in nirvāṇa, thereby accord…” 〔T44n1846 0279b10〕, and explains it as the passage proceeds.
The meaning of wisdom corresponding in a single thought. The Record of the Meaning says: 「言一念等者。明自利行滿。即顯上真心於此成也。謂一念始覺至心源時。契於本覺。故云相應。以無明盡故。顯照諸法。名」—“The words ‘in a single thought’ clarify the completion of the practice of benefiting oneself; they show that the true mind above is accomplished here. That is, when initial awakening in a single thought reaches the source of mind, it accords with original awakening, and therefore is called corresponding. Because ignorance is exhausted, all dharmas are disclosed and illumined; this is named…” 〔T44n1846 0281a05〕. “Corresponding in a single thought” means that initial awakening reaches the source of mind and accords with original awakening—the same event as ultimate awakening among the four stages of initial awakening.
V. Divergent Readings of the Commentators (recorded side by side, without adjudication)
| Mirror | Word for word | Anchor |
|---|---|---|
| Fazang, Record of the Meaning (Tang; on the stages of the three kinds of arousing the mind) | 「解行發心者。位在十迴向。兼取十行。」—“As for arousing the mind through understanding and practice, its stage is within the Ten Transferences and also includes the Ten Practices.” | 〔T44n1846 0278a14〕 |
| Fazang, Record of the Meaning (Tang; explaining correspondence in a single thought) | 「謂一念始覺至心源時。契於本覺。故云相應。」—“When initial awakening in a single thought reaches the source of mind, it accords with original awakening, and therefore is called corresponding.” | 〔T44n1846 0281a05〕 |
Wonhyo’s Commentary is an outline-and-explanation commentary and does not repeat the treatise’s words in this passage. No divergent judgment between the two commentators is available here for parallel recording—T44n1846 and T44n1844 have both been checked.
VI. Terms (first occurrences in this passage)
- 信成就發心・解行發心・證發心—arousing the mind through the accomplishment of faith · through understanding and practice · through realization 〔0580b16〕: the three names marked out by the treatise itself.
- 不定聚／正定聚—the unsettled group · the rightly settled group 〔0580b18・0580b24〕: names for two groups used by this treatise; each appears only here in this passage.
- 直心・深心・大悲心—the straightforward mind · the profound mind · the mind of great compassion 〔0580c07〕: the three minds aroused through the accomplishment of faith.
- 四方便—the four expedients 〔0580c18〕: the fundamental expedient of practice; the restraining expedient; the expedient that arouses and increases wholesome roots; and the expedient of the great vow of equality. The expression 『四方便』—“the four expedients”—does not occur in the treatise (the treatise says 「略說方便有四種」—“briefly stated, expedients have four kinds”); it is an abbreviated expression and may not be placed in quotation marks in the reader-facing layers.
- 八種利益眾生—eight acts that benefit sentient beings 〔0581a05〕: descending from Tuṣita, entering the womb, abiding in the womb, emerging from the womb, leaving the household life, accomplishing the path, turning the Dharma-wheel, and entering nirvāṇa. The treatise does not call these “eight marks.”
- 六波羅蜜—the six pāramitā 〔0581a17〕: 檀・尸・羼提・毘梨耶・禪・般若. All six take transcribed forms; the treatise does not render their names by sense.
- 一切種智—all-knowledge 〔0581b08〕; 一念相應慧—wisdom corresponding in a single thought 〔0581b07〕; 色究竟處—the Heaven of Ultimate Form 〔0581b06〕.
- 三阿僧祇劫—three asaṃkhyeya eons 〔0581b02〕.
VII. Simile and Rhetoric
This passage uses two similes, both belonging to the treatise itself:
- The great maṇi jewel 〔0580c12〕: 「譬如大摩尼寶體性明淨，而有鑛穢之垢。若人雖念寶性，不以方便種種磨治，終無得淨。」—“It is like a great maṇi jewel whose substance and nature are bright and pure, yet which is covered by the dross of ore. Though a person is mindful of the jewel’s nature, without applying expedient means to polish it in many ways, it can never be made pure.” This illustrates that the substance and nature of suchness are empty and pure yet covered by the defilement of the afflictions, and therefore that wholesome conduct must still be practiced as a countermeasure beyond mindfulness of suchness. The simile answers the question in this passage and establishes that understanding and practice may not be tilted to one side.
- A mirror that is soiled 〔0581c04〕: 「眾生心者猶如於鏡，鏡若有垢，色像不現。」—“The minds of sentient beings are like mirrors: if a mirror is soiled, forms and images do not appear.” This illustrates how the dharma-body can pervade everywhere equally while sentient beings do not see it. Its referent differs from that of the four mirrors of the substance of awakening: there the mirror illustrates the substance of awakening’s power to manifest; here it illustrates the obstruction in the minds of sentient beings. The two referents must be kept distinct.
No further simile is manufactured for this passage.
VIII. Citation and Carrying Forward
- Connections before and after within the treatise: the words 「一念相應慧，無明頓盡」—“wisdom corresponding in a single thought, ignorance suddenly exhausted” 〔0581b07〕 are the ultimate awakening among the four stages of initial awakening (the Record of the Meaning makes the connection explicit; see IV). The four occurrences of 「隨順法性」—“accord with Dharma-nature”—form the common pattern of the four expedients and carry forward the meaning of the passage on the substance and marks of suchness. The final answer’s mirror simile restates the same meaning as the passage on the function of suchness: 「但隨眾生見聞得益故說為用」—“it is spoken of as function only because sentient beings obtain benefit according to what they see and hear.”
- Within this series: the transcribed forms of the six pāramitā may be read alongside those in the Prajñā editions, but each system of terms belongs to its own book. Each is kept with its own book; their counts are not combined.
IX. Text-critical Placement
Within the range of this unit 〔0580b15–0581c05〕 there are fifteen variant readings—the second-densest unit in this edition for variant readings—recorded side by side without adjudication:
| Anchor | Taishō | Other witnesses |
|---|---|---|
| 〔0580b23〕 | 佛 | 佛苦 |
| 〔0580b24〕 | 能自 | 自能 |
| 〔0580c18〕 | 法 | 〔－〕 |
| 〔0580c24〕 | 不令 | 令不 |
| 〔0580c28〕 | 消 | 銷 |
| 〔0581a07〕 | 轉 | 轉大 |
| 〔0581a13〕 | 令使 | 〔－〕・令彼 |
| 〔0581a18〕 | 滿 | 滿足 |
| 〔0581a20〕 | 波 | 彼 |
| 〔0581a21〕 | 尸 | 尸羅 |
| 〔0581b01〕 | 餘 | 量 |
| 〔0581b20〕 | 想 | 相 |
| 〔0581b22〕 | 起 | 依起 |
| 〔0581b26〕 | 生 | 生性 |
| 〔0581c03〕 | 而 | 〔－〕 |
The reading at 〔0581a21〕, 「尸波羅蜜」, with another witness reading 「尸羅波羅蜜」, concerns the longer and shorter forms of the transcription of the six perfections. The reading at 〔0581b20〕, 「想」, with another witness reading 「相」, concerns the answer on all-knowledge. Both are recorded without adjudication.
Within the range of this unit: lacuna markers 0, private-use-area characters 0, interlinear notes 0.